Solidarity economy and agricultural productivity.
Solidarity Planet, Ep. 01 - A Brief Introduction to Solidarity Economy
- Description
- Reviews
- Citation
- Cataloging
- Transcript
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From small associations to large industrial cooperatives, Solidarity Planet travels throughout Brazil (from Rio Grande do Sul, and Mato Grosso do Sul, to Bahia, Ceará, Rio de Janeiro, São Paulo, and Minas Gerais) to show solidarity economy enterprises in the city and in the countryside.
The 13-episode series proves that a solidarity economy, public policies, and alternative management strategies are possible for a sustainable world. Each episode deals with a theme related to this mode of production and social organization and presents successful experiences, public policies, and alternative management strategies to the capitalist model.
Citation
Main credits
Tapajós, Renato (film director)
Tapajós, Renato (screenwriter)
Schroeder, Bruna (film producer)
Nascimento, Cláudio (host)
Other credits
Cinematography, Coraci Ruiz; editing, Coraci Ruiz, Rica Saito.
Distributor subjects
Economics + Social Class Issues; Environment + Sustainability; Science + Technology; Labor Studies; Sociology; South America; 35; 90; 166; 237; 263; 361Keywords
WEBVTT
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Solidarity economy is a mode of production
alternative to capitalist
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that coexists with other modes of production,
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and there are thinkers mainly in Latin America,
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who think that the solidarity economy, more
than a mode of production, it is a way of life.
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Within this perspective, it is important
to rescue Paul Singer\'s ideas.
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What is the solidary economy really?
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Solidarity economy is a way
to organize economic activities,
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production, distribution, consumption.
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What characterizes the solidarity economy
is the fact that the means‚
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Solidarity economy ventures
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are owned by the people who work on them.
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The famous division, so common in capitalism,
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among employers,
who are the owners of the company,
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and the workers,
who work in exchange for a salary,
00:02:21.140 --> 00:02:23.140
does not exist in the solidarity economy.
00:02:23.140 --> 00:02:25.680
- There is no boss?
- There is no boss,
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and the key feature:
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no one obeys,
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because no one commands.
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We are cooperative.
Cooperated is everyone united.
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Everything that gathers, that sells,
then we share.
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The first job we did was to have a
conversation in the industries
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to know what name it was called
and what was the proper separation,
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that we were in a position to
value our material much more
00:03:05.060 --> 00:03:08.920
from the moment we had an adequate
separation to the market
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and that managed to make volume
to sell to the industry.
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Because there, as the saying goes, we were
selling lunch to buy dinner.
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Today we have a group of nine collectors,
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we go out with three collection teams
everyday,
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so with that we
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We create a more professional way
in terms of logistics.
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Now, where did this movement come from?
And how did he get here in Brazil?
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It arose from the initiative
of about 30 workers
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in 1844, in England,
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in an industrial town there,
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who went on strike and lost the strike,
and lost their jobs.
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So they
00:04:05.450 --> 00:04:10.860
got a donation from their union for a bag of flour,
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and with them, they created the first cooperative.
is considered today
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the mother of all cooperatives,
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because the principles
of cooperativism, today,
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are exactly those they adopted in 1844.
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What are these principles:
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the open door means that anyone
belonging to a cooperative
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can leave whenever they want.
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Leave with capital, people participate with capital,
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so they leave in conditions‚
naturally it won\'t end the co-op, but they do.
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And the open door
for people who need it, all the time.
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This is a principle of cooperativism,
it\'s solidarity.
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For the solidarity economy it is not
possible to understand in practice
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an economic activity that is dissociated
from life in society,
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and culture participates in life in society.
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These cultural manifestations
and these cultural initiatives
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have a very great role and importance,
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it is as if they were a link that allows
articulating socio-organizational practices
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with socioeconomic practices.
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I would say that a first point, when
we talk about popular and solidarity economy,
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is to make a difference between the origins
of the solidarity economy in Brazil,
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and the beginning of the solidarity economy in Brazil.
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If we look at history from the point
of view of long-duration waves,
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you will find experiments,
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quilombolas type,
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indigenous communities,
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feminist economics and others,
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who have a reason to be
which is ancestral in character.
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So in those you don\'t go there to
introduce the solidarity economy,
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the practice itself, the own experience
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of these communities are based on associated work,
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a life of solidarity.
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Not only in Brazil,
but also on other continents.
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Here in the community there is a group of women
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which has the women\'s restaurant
and a coconut farm
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and that it is a group that manages to maintain itself
because it generates its own income.
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the women\'s restaurant
is a symbol of struggle here in the community.
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It was one of the first spaces
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that were built for this purpose,
resistance and defense of the territory,
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a whole result of a groundwork
which has been done for a long time.
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At the beginning of it in Brazil,
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it occurs, one can speak,
mid 70s, and the 80s,
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where we had the first
manifestations of solidarity economy,
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in the sense of popular cooperativism.
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And at the same time, it gets confused
with the flow of social struggles in Brazil,
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of movements for housing,
neighborhood movements,
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trade union movement, new political parties emerging,
like the Workers\' Party
00:07:29.940 --> 00:07:35.700
And it\'s a flow of fights
which takes us from 78 at least
00:07:35.700 --> 00:07:42.420
until the constitution of 1988
and the 1989 presidential race.
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Then, in the model of neoliberalism,
especially with Fernando Henrique Cardoso,
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with the economic recession
and very high unemployment,
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and then you have a lot of sectors,
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many experiences that will emerge from the solidarity economy,
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during this period, which is a recessive period,
a period of reflux of social struggles.
00:08:12.240 --> 00:08:16.950
It was at the World Social Forum,
here in Porto Alegre, in 2001,
00:08:16.950 --> 00:08:20.290
when we became aware
that these experiences,
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that we call
popular and solidarity economy,
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they existed on several continents.
00:08:25.520 --> 00:08:31.130
The next World Forum, we already had
a conference on the solidarity economy,
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so in a way,
it is born with an alter-world character,
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how do you say? It is born with a character‚
an international character.
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Now, the contribution of this
in this international field
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depends on the depth
that it has in each country,
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and there an ecology of knowledge is established
which is essential for us,
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this exchange of experiences,
of theoretical production between the different continents,
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or from different countries, mainly among us,
here in Latin America.
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And comes a second cycle
that the solidarity economy
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it articulates more,
almost like a social movement,
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and also it is benefited
of public policies.
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So you have a first moment
which is in the Lula government,
00:09:21.400 --> 00:09:26.100
in the two Lula administrations,
this goes from 2003 to 2010,
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and 2003 is exactly when the
National Secretariat for Solidarity Economy,
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under the direction of Professor Paul Singer,
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and a series of public policies emerge
that we didn\'t have before.
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When SENAES appeared in 2003,
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one of the first things was
to have a national conference
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where then the theses are presented,
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what are the proposals?
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Which program, platform of the solidarity
economy as a development strategy?
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So there you had a
fragmented elaboration
00:10:00.350 --> 00:10:04.060
and experiments that took place in Brazil
00:10:04.060 --> 00:10:10.060
What marks this cycle is that exactly,
from 2003, you
00:10:10.060 --> 00:10:15.150
join, create a project and
practically creates structures and joints
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that make up a new type
of social movement.
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Hey, is this really possible?
Within the capitalist structure,
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how it stands, working relationships
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how they are constructed, it is
possible to actually have
00:10:37.020 --> 00:10:40.520
a kind of structure like this,
or is it still a utopia?
00:10:40.520 --> 00:10:44.400
No, no, it\'s possible, there
always has been, actually.
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This has been going on for a long time.
The cooperatives,
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which are the classic form of solidarity economy,
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there are alternative ways too,
but the cooperative is already the default,
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is from the 19th century,
it was born with the industrial revolution.
00:11:01.260 --> 00:11:04.660
So it\'s an old thing, and it\'s strong, it exists,
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and in all capitalist countries
there are cooperatives.
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In certain areas of the economy mainly,
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in agriculture, for example,
there are many cooperatives.
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Many factories closed in the garment sector
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and many women became unemployed
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and started sewing on their own.
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We were just three of us,
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then we called the first meeting, 19 came,
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at the second meeting 35 women came.
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We were getting together with others
cooperatives here in Porto Alegre
00:11:34.000 --> 00:11:37.230
to meet high demands,
as was the first World Social Forum,
00:11:37.230 --> 00:11:39.520
the second, third, fourth...
00:11:39.520 --> 00:11:43.530
but it bothered us that we were
buying again from a capitalist,
00:11:43.530 --> 00:11:45.580
then our final prices,
00:11:45.580 --> 00:11:48.950
they were always hostage to the
value of the raw material,
00:11:48.950 --> 00:11:53.540
and hostage also to what the market...
The limit that the market pays.
00:11:53.540 --> 00:11:54.800
And then we started to dream
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and thinking about the possibility
of joining several production steps.
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At the first moment of SENAES
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we started making a mapping.
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Nobody knew what there is of
solidarity economy in Brazil,
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we didn\'t know
what was there in the Amazon,
00:12:10.420 --> 00:12:12.800
and how do you get the knowledge?
00:12:12.800 --> 00:12:16.460
So when they called
the first meeting of grassroots enterprises,
00:12:16.460 --> 00:12:17.980
really,
00:12:17.980 --> 00:12:21.420
thousands of people
arrived in Brasilia, then you see the...
00:12:21.420 --> 00:12:27.020
The real Brazil and the solidarity
economy are various forms of economy.
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Within this cycle
a lot was built.
00:12:30.400 --> 00:12:35.080
So it\'s a legacy on the part of
various sectors of the solidarity economy,
00:12:35.080 --> 00:12:38.480
then the Brazilian Solidarity
Economy Forum was created,
00:12:38.480 --> 00:12:41.970
that continues to redevelop its activities,
00:12:41.970 --> 00:12:44.960
at this time with many difficulties.
00:12:44.960 --> 00:12:48.500
I think it\'s a cycle
which ends with impeachment,
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with the coup that took place in 2016,
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opening a third cycle
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that starts now, especially
00:12:56.900 --> 00:12:59.400
now with the presidency of Bolsonaro,
00:12:59.400 --> 00:13:05.340
a third cycle, which will be characterized
by a complexity of difficulties
00:13:05.340 --> 00:13:07.500
too large for the solidarity economy,
00:13:07.500 --> 00:13:12.620
that follows its existence of
experimentation as a social movement,
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but with difficulties or practically
almost no public policy.
00:13:17.800 --> 00:13:19.920
In the same way that there are public policies
00:13:19.920 --> 00:13:22.260
to support the private sectors of the market,
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public policies are needed
to support the solidarity economy,
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After all, does anyone know any
private market productive sector
00:13:29.350 --> 00:13:32.180
which was born,
grown up and developed
00:13:32.180 --> 00:13:34.380
without public support?
00:13:34.380 --> 00:13:36.940
No funding?
No promotion policies?
00:13:39.220 --> 00:13:41.700
Singer, at one point,
00:13:41.700 --> 00:13:44.260
he made eight hypotheses
00:13:44.260 --> 00:13:46.740
about the solidarity economy,
00:13:46.740 --> 00:13:50.400
about self-management, or socialism,
as he said.
00:13:50.400 --> 00:13:52.860
The first hypothesis he presented
00:13:52.860 --> 00:13:56.800
is that the solidarity economy project
is not limited to the economy,
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is a project that concerns the whole of society,
00:14:00.670 --> 00:14:05.630
about gender relations,
the family issue,
00:14:05.630 --> 00:14:11.480
concerns the production, distribution,
marketing, monetary issues,
00:14:11.480 --> 00:14:17.020
cultural issues, political issues,
the relationship with the State, etc.
00:14:17.020 --> 00:14:18.500
The second
00:14:18.500 --> 00:14:24.200
is that history offers us many
solidarity economy experiences
00:14:24.200 --> 00:14:26.260
that worked.
00:14:26.260 --> 00:14:30.280
Singer, in his works,
presents different experiences
00:14:30.280 --> 00:14:32.870
that were developed by man,
00:14:32.870 --> 00:14:35.950
from Rochdale and Mondragon and many others,
00:14:35.950 --> 00:14:39.880
that led us to study history,
to study exactly
00:14:39.880 --> 00:14:46.000
these experiences of the struggles
of the solidarity economy, of self-management.
00:14:46.000 --> 00:14:49.130
Also, a third hypothesis,
00:14:49.130 --> 00:14:53.020
is when self-management,
when the solidarity economy was successful,
00:14:53.020 --> 00:14:58.140
that it worked from the economic point of view,
that\'s when it became a strong economy,
00:14:58.140 --> 00:15:03.040
even though it may be small,
but above all, self-sustaining.
00:15:03.040 --> 00:15:05.230
Fourth hypothesis:
00:15:05.230 --> 00:15:07.740
Singer said that the solidarity economy
00:15:07.740 --> 00:15:11.340
must be implemented through the formation of communities
00:15:11.340 --> 00:15:13.900
initially isolated.
00:15:13.900 --> 00:15:16.340
He didn\'t get to develop much.
00:15:16.340 --> 00:15:20.080
in his later work, this fourth hypothesis,
00:15:20.080 --> 00:15:22.250
so it is left with a big question mark:
00:15:22.250 --> 00:15:27.260
why start with initially isolated communities,
00:15:27.260 --> 00:15:30.180
when a central element is exactly
00:15:30.180 --> 00:15:33.080
the experiences articulate in a network?
00:15:34.620 --> 00:15:35.700
the fifth,
00:15:35.700 --> 00:15:41.180
is that the development of the solidarity economy
cannot be carried out from the top down.
00:15:41.180 --> 00:15:44.540
It is not the State that
creates the solidarity economy,
00:15:44.540 --> 00:15:48.820
the solidarity economy can only
be built from the ground up,
00:15:48.820 --> 00:15:54.720
in a process that involves
a profound cultural revolution,
00:15:54.720 --> 00:15:58.660
day-to-day, so to speak.
00:15:58.660 --> 00:16:00.380
The sixth hypothesis,
00:16:00.380 --> 00:16:02.520
is that the development of self-management
00:16:02.520 --> 00:16:07.020
is a kind of alternative transition to capitalism,
00:16:07.020 --> 00:16:10.880
in the field of production and distribution.
00:16:10.880 --> 00:16:15.140
a pre-capitalist mode of production
of producing values,
00:16:15.140 --> 00:16:17.140
shall we say, non-monetary,
00:16:17.140 --> 00:16:21.420
where the fundamental needs
of the human being, the question of community,
00:16:21.420 --> 00:16:25.780
use value is opposed to the question of profit.
00:16:27.060 --> 00:16:28.120
And that, too,
00:16:28.120 --> 00:16:32.260
being a process that takes place
within capitalist production,
00:16:32.260 --> 00:16:34.940
the solidarity economy cannot advance
00:16:34.940 --> 00:16:38.580
if it doesn\'t articulate with the fights
of the other workers.
00:16:38.580 --> 00:16:40.420
Of the salaried workers,
00:16:40.420 --> 00:16:42.920
of large, small and medium-sized companies,
00:16:42.920 --> 00:16:44.580
of field workers.
00:16:44.580 --> 00:16:48.100
So this is a very difficult problem
in the solidarity economy.
00:16:48.100 --> 00:16:52.400
it has to overcome
a certain corporate vision
00:16:52.400 --> 00:16:56.300
to be able to dispute hegemony
and build projects,
00:16:56.300 --> 00:16:58.500
but along with other forces
00:16:58.500 --> 00:17:02.260
of the most diverse workers in Brazilian society.
00:17:03.580 --> 00:17:05.720
The last hypothesis,
00:17:05.720 --> 00:17:09.260
is that the industrial revolution,
00:17:09.260 --> 00:17:11.820
the third and fourth industrial revolution,
00:17:11.820 --> 00:17:15.660
they would bring elements
in the capitalist companies themselves
00:17:15.660 --> 00:17:21.160
that were decreasing the hierarchy
and the centralized power within these companies,
00:17:21.160 --> 00:17:23.320
that is, to reduce authoritarianism,
00:17:23.320 --> 00:17:27.400
and increases the responsibility
of workers in these companies.
00:17:27.400 --> 00:17:29.080
So Singer said that,
00:17:29.080 --> 00:17:31.280
who knows, it is possible that
00:17:31.280 --> 00:17:37.260
the solidarity economy develops
to its limits in the socialist proposal,
00:17:37.260 --> 00:17:40.470
from the development
of the productive forces.
00:17:40.470 --> 00:17:43.470
So this is a thesis that has awakened,
and still awakens,
00:17:43.470 --> 00:17:49.620
a very big controversy in relation
to the discussion about the role of technology
00:17:49.620 --> 00:17:52.980
in the field of solidarity economy.
00:17:54.120 --> 00:17:55.800
The \"Culture Point\" was active,
00:17:55.800 --> 00:17:59.660
people were circulating in the country
teaching radio workshop
00:17:59.660 --> 00:18:02.360
because we have the idea
that the radio is there, playing
00:18:02.360 --> 00:18:05.600
innocent, it doesn\'t even seem
like it moves that much, right?
00:18:05.600 --> 00:18:11.600
So much so that today we are
developing artificial intelligence,
00:18:11.600 --> 00:18:13.630
Apps...
00:18:13.630 --> 00:18:16.760
training programmers,
because you need to train programmers.
00:18:16.760 --> 00:18:19.280
We have to have a strategy for our society.
00:18:19.280 --> 00:18:23.460
And it goes through programming,
so you can understand the code and change.
00:18:23.460 --> 00:18:25.470
Take it out of the guys hands, right?
00:18:48.960 --> 00:18:54.180
So he brings these ideas of, how, in
public policies, we can develop,
00:18:54.180 --> 00:18:57.220
in the National Secretariat of Solidarity Economy?
00:18:57.220 --> 00:19:00.510
From this discussion in the internal group of SENAES
00:19:00.510 --> 00:19:05.400
came up with the idea of creating a training structure,
00:19:05.400 --> 00:19:09.000
that we call the
Solidarity Economy Training Center,
00:19:09.000 --> 00:19:11.980
that would not be an end in itself, but a means,
00:19:11.980 --> 00:19:15.480
for us to build a network of popular educators
00:19:15.480 --> 00:19:18.570
as part of the solidarity economy in Brazil
00:19:18.570 --> 00:19:22.560
and articulated with the field of research
00:19:22.560 --> 00:19:25.950
of universities,
mainly public universities,
00:19:25.950 --> 00:19:32.120
where the experience of popular technology
incubators was already developing.
00:19:33.670 --> 00:19:37.160
Singer said that
there is a hidden knowledge
00:19:37.160 --> 00:19:38.840
in the experiences,
00:19:38.840 --> 00:19:43.440
and it just becomes unhidden
through systematization.
00:19:43.440 --> 00:19:47.140
A method for you to think
the experience itself,
00:19:47.140 --> 00:19:50.560
theorize that experience,
from there you
00:19:50.560 --> 00:19:54.110
develop a more complex field,
let\'s say,
00:19:54.110 --> 00:19:56.340
which is the field of research.
00:19:56.340 --> 00:19:59.530
So inside the academy
we have a huge production
00:19:59.530 --> 00:20:04.220
of theses and research
about solidarity economy in Brazil
00:20:04.220 --> 00:20:05.760
in its entirety.
00:20:05.760 --> 00:20:09.750
And we also have several intellectuals,
00:20:09.750 --> 00:20:12.560
and even political party groups or tendencies,
00:20:12.560 --> 00:20:17.290
which take self-management and the
solidarity economy as a point of reference.
00:20:17.290 --> 00:20:19.290
The school I think fulfills this function
00:20:19.290 --> 00:20:23.540
to help rethink the role
of education and training, right?
00:20:23.540 --> 00:20:26.550
that has a position
00:20:26.550 --> 00:20:31.760
that is dedicated to thinking from our reality,
00:20:31.760 --> 00:20:35.770
not only social but political,
economic and cultural.
00:20:47.320 --> 00:20:52.360
The strength of the solidarity economy,
it is not the only one,
00:20:52.360 --> 00:20:54.360
are community banks.
00:20:54.360 --> 00:20:58.760
We have today in Brazil
107 community banks,
00:20:58.760 --> 00:21:03.200
which are usually with municipalities,
with the support of the city hall,
00:21:03.200 --> 00:21:06.080
but that belong to the local community.
00:21:06.080 --> 00:21:09.340
They do self-management,
00:21:09.340 --> 00:21:11.340
like a cooperative.
00:21:19.700 --> 00:21:24.580
There are many people who did not
even have a bank account before.
00:21:24.580 --> 00:21:28.320
Today, without bureaucracy,
through the e-money platform,
00:21:28.320 --> 00:21:30.660
we open a checking account in two minutes,
00:21:30.660 --> 00:21:33.450
the person comes with identity,
CPF, proof of residence,
00:21:33.450 --> 00:21:36.620
I won\'t need them to make a deposit right away.
00:21:38.340 --> 00:21:40.710
And when they come to get credit
we talk,
00:21:40.710 --> 00:21:43.800
because you giving credit is very easy,
00:21:43.800 --> 00:21:47.050
but you have to give conscious credit,
Helping,
00:21:47.050 --> 00:21:49.680
not a credit that will embarrass the person.
00:21:55.260 --> 00:21:57.020
And in the cities, professor?
00:21:57.020 --> 00:21:58.480
many workers
00:21:58.480 --> 00:22:01.920
take their money on an employment contract termination
00:22:01.920 --> 00:22:04.440
and think about their own business,
00:22:04.440 --> 00:22:06.820
and statistics show that often
00:22:06.820 --> 00:22:10.200
these businesses
they survive for a very short time.
00:22:10.200 --> 00:22:14.180
Solidarity economy experiences in big cities,
00:22:14.180 --> 00:22:17.900
do we have examples that worked and that are going well?
00:22:17.900 --> 00:22:23.160
There aren\'t many examples.
Not everything works out, of course, but...
00:22:23.160 --> 00:22:26.090
To begin with, the so-called recovered companies,
00:22:26.090 --> 00:22:31.660
are companies that were capitalists
and went into crisis,
00:22:31.660 --> 00:22:38.060
and these crises evidently
cause the unemployment of all employees,
00:22:38.060 --> 00:22:42.150
but then it is possible that all employees
who will lose their job
00:22:42.150 --> 00:22:44.740
organize themselves into cooperative
00:22:44.740 --> 00:22:48.020
and ask the judge of the bankruptcy estate,
00:22:48.020 --> 00:22:50.020
to be able to continue the work.
00:22:50.020 --> 00:22:53.370
And usually this is granted,
because this is very good
00:22:53.370 --> 00:22:57.260
for the other creditors too,
not just for workers,
00:22:57.260 --> 00:23:00.040
- for banks, for suppliers
- A chance to receive money, right?
00:23:00.040 --> 00:23:03.680
The chance of receiving, if the company closes,
00:23:03.680 --> 00:23:05.680
what\'s left is very little, right?
00:23:10.780 --> 00:23:15.860
Before the company went bankrupt,
or before we set up the first cooperative,
00:23:15.860 --> 00:23:19.480
reached 609 workers,
that was the end of the end.
00:23:19.480 --> 00:23:23.400
And there was a day that it arrived here
and fired, I don\'t know, 250, it was traumatic.
00:23:23.400 --> 00:23:25.700
When it had to stop the company,
00:23:25.700 --> 00:23:27.070
to actually set up the cooperative,
00:23:27.070 --> 00:23:31.460
it was necessary to come a lot of our comrades from the union,
and they didn\'t let anyone in.
00:23:31.460 --> 00:23:34.780
Because, they didn\'t let in saying...
this is
00:23:34.780 --> 00:23:38.320
the only way,
at this moment,
00:23:38.320 --> 00:23:43.240
for us to save our jobs,
company maintenance...
00:23:43.240 --> 00:23:46.000
Yes, it\'s possible. It is possible to generate work,
00:23:46.000 --> 00:23:49.020
generate wealth, right?
For the municipality, for Brazil,
00:23:49.020 --> 00:23:51.760
from that model. I believe it.
00:23:53.480 --> 00:23:56.640
A star twinkles in the sky,
showing your brilliance
00:23:56.640 --> 00:23:59.520
Lighting the veil of cooperativism
00:23:59.520 --> 00:24:02.180
In Rochdale, England, where it all began
00:24:02.180 --> 00:24:05.120
Sir Robert Owen the little seed planted
00:24:05.120 --> 00:24:07.560
Cooperatives are born
that in the world spread
00:24:07.560 --> 00:24:10.040
Cooperativism is living in society
00:24:10.040 --> 00:24:12.720
It\'s rolling up your sleeves,
is to work willingly
00:24:12.720 --> 00:24:15.410
It is knowing that you will
reap the fruit of freedom.
00:24:16.620 --> 00:24:20.760
I\'ll change the subject but without actually changing.
00:24:20.760 --> 00:24:26.090
There\'s a small country,
up in the Himalayas, called Bhutan,
00:24:26.090 --> 00:24:28.760
who is proposing gross domestic happiness
00:24:28.760 --> 00:24:32.940
as a substitute for GDP,
00:24:32.940 --> 00:24:36.040
and this is starting to be discussed,
00:24:36.040 --> 00:24:40.220
and I was lucky enough to be invited
to a world meeting that took place at the UN,
00:24:40.220 --> 00:24:43.320
a few weeks ago,
00:24:43.320 --> 00:24:44.480
about this subject.
00:24:44.480 --> 00:24:49.160
I met the prime minister of Bhutan
and I received literature about it.
00:24:49.160 --> 00:24:51.900
Today, the so-called science of happiness,
00:24:51.900 --> 00:24:54.600
is one of the most practiced things
In the whole world,
00:24:54.600 --> 00:24:58.220
from psychologists to economists and engineers,
00:24:58.220 --> 00:25:00.060
everyone is wanting to understand
00:25:00.060 --> 00:25:03.210
not only who is more and less happy, but why?
00:25:03.210 --> 00:25:06.260
what makes people happier
00:25:06.260 --> 00:25:08.260
or less happy?
00:25:08.260 --> 00:25:11.800
And one of the conclusions reached
with a lot of research,
00:25:11.800 --> 00:25:15.280
that is being done
around the world, for years now,
00:25:15.280 --> 00:25:18.920
is that by helping the other
00:25:18.920 --> 00:25:24.060
it makes the person who helps happier
even than the one who is helped.
00:25:24.060 --> 00:25:26.150
And another interesting conclusion
00:25:26.150 --> 00:25:30.580
is that happiness is one thing
strongly contagious.
00:25:30.580 --> 00:25:37.160
When someone or part of the population
gets better and feels happier,
00:25:37.160 --> 00:25:41.910
it contaminates your colleagues, neighbors,
00:25:41.910 --> 00:25:47.120
the people they interact with are also second, third.
00:25:47.120 --> 00:25:51.590
So I honestly remain optimistic.
Distributor: Pragda Films
Length: 26 minutes
Date: 2022
Genre: Expository
Language: Portuguese
Grade: High School, College, Adults
Color/BW:
Closed Captioning: Available
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